返回Chapter 4
Chapter 4
Chapter Four
Heb. 4:1. Therefore let us fear, lest, while a promise remains of entering into His rest,
Here is a return to the passage where it says: "today, if you hear His voice" (Heb. 3:7), and then in order: "let us fear," lest the same thing happen to us as well. The word "therefore" is placed to resume the discourse that was interrupted by a lengthy repetition.
Heb. 4:1. "none of you be found to have fallen short."
That is, lest they be completely deprived of the possibility of entering that promised rest. Softening and tempering his speech, he did not say "lest he be late," but "lest he be found to have been late."
Heb. 4:2. For unto us also was it proclaimed, as well as unto them; but the word which they heard did not profit them,
And we have received the good news concerning future blessings, just as they did prefiguratively about the promised land. But it will be completely useless to us if we likewise do not believe and do not lay aside all faintheartedness, just as hearing did not profit them either. Notice how in relation to us he called the matter "good news," that is, a promise of future blessings, and moreover ones that are given as a reward for victory; whereas in relation to them he called it "the word heard."
Heb. 4:2. Not mixed with faith in those who heard it.
That is, those not united through faith and not in agreement with those who heard, but rather having withdrawn from them. By "those who heard" he means here those who believed; for they truly can be called hearers. Saint John Chrysostom understood by "those who did not hear" the supporters of Caleb and Joshua, for they did not take part in the rebellion, did not mingle, did not revolt, and did not perish together with the rest of the rebels, who all shared one opinion. With whom then? With those who heard and received no benefit. So said this saint out of his great and profound wisdom, but to me, the unworthy one, he did not grant to understand in what sense he said this.
Heb. 4:3. For we who have believed do enter into rest, as He said: "I swore in My wrath that they shall not enter into My rest" (cf. Ps. 95:11),
From what is it evident that we who have believed will enter into rest? From the fact that God said that those who did not believe will not enter. This becomes clear from the contrast: just as for those who did not believe, the retribution for their unbelief was that they did not enter into rest, so, on the contrary, we who have believed will receive as a reward for our faith that we will enter.
Heb. 4:3. Though His works were completed from the beginning of the world.
Heb. 4:4. For He has spoken in a certain place of the seventh day in this way: "And God rested on the seventh day from all His works." (cf. Gen. 2:2)
Heb. 4:5. And again here: "They shall not enter into My rest." (Ps. 95:11)
It would seem that this speech is inconsistent, but in reality it is not: it speaks of the fact that no one can say that David is speaking of the Sabbath rest. For how can he speak of it, when it had long since passed and the world had received its ordering from the very beginning? It is clear that David speaks of some other rest. This rest pertains to the future, since obviously someone must enter it after this. And just as the Sabbath is called rest in Scripture, and nothing prevented the entry into the promised land from also being called rest after that; so too now nothing prevents the future rest from being spoken of after that ancient rest — I mean the Kingdom of Heaven, into which those who have not believed shall not enter.
Heb. 4:6. Since therefore it remains for some to enter into it, and those to whom it was formerly proclaimed did not enter because of disobedience,
Heb. 4:7. He again determines a certain day, "today," speaking through David after so long a time, as was said above: "Today, if you hear His voice, do not harden your hearts." (cf. Ps. 95:8, Heb. 3:8)
Heb. 4:8. If Joshua had given them rest, then He would not afterward have spoken of another day.
By all this he endeavors to show that Joshua could not have led them into that rest of which both David speaks and we now speak. Since Joshua did not lead them in, and David "after so long a time" again says: "do not harden your hearts," like the fathers who did not enter because of unbelief, he gives us grounds to conclude by contrasting argument that we shall enter if we believe. It is evident that this is a future rest, and it awaits us. For David was certainly not speaking of Palestine: they already possessed it at that time; nor is the seventh day meant: it had existed since the creation of the world. Consequently, there exists a certain third rest — the Kingdom of Heaven, into which the true Jesus leads, and faith in Him.
Heb. 4:9. There remains therefore a sabbath rest for the people of God.
He did not say "rest," but "sabbath-keeping," using precisely the kind of term that both delighted his listeners and was fully understandable to them. Thus he refers to the Kingdom of Heaven. For just as on the Sabbath the law commanded abstaining from all fleshly voluntary works, and the priests performed only works of service to God and works beneficial to the soul, so also then everything will be spiritual and divine — nothing fleshly, nothing burdensome, where there are neither sicknesses, nor sorrows, nor sighing. Listen to what he himself also says.
Heb. 4:10. He who has entered into His rest has himself also rested from his works, as God did from His own.
He explains in what sense he called such rest "a sabbath." Because, he says, we too rest from our works, just as God, having rested from His works after the creation of the world, called that day the Sabbath. For here there is much toil for the righteous as well, and struggle, and every kind of effort in virtue; but there, there is no care or moral striving, there is immeasurable delight in God. And so, what they desired to hear — namely, that they would be delivered from their present labors — that is precisely what he said, in order to gladden them.
Heb. 4:11. Let us therefore strive to enter into that rest,
After having shown that there is also a third rest, he finally urges them to enter into it. He said well: "let us be diligent." For faith by itself is not sufficient to lead one into it, if a good life is not also joined with it.
Heb. 4:11. "lest anyone fall into the same example of disobedience."
"By the same example" – as the Israelites. For just as they, although they had already completed the greater part of the journey and endured hardships, nevertheless fell because of unbelief, so you too must watch out, lest after so many struggles which you have endured, you fall by not preserving your courage to the end. For this is truly what it means to fall.
Heb. 4:12. For the word of God is living and active and sharper than any two-edged sword.
Just as then, he says, it was not war, not the sword that destroyed them, but the word of God—for they fell of their own accord—so it will be with us as well. For the same word that punished them will also punish us: it always lives and has not perished. And in yet another sense he said "living," so that you, upon hearing "word," would not consider it an empty utterance; he says "living," that is, substantial and effective, and upon whatever soul it falls, it inflicts blows. Notice his adaptation, how he recalled the sword and the blow, things customary and familiar to us—and this in order to show us from this the superiority of the power of the word of God.
Heb. 4:12. It penetrates to the division of soul and spirit,
He says something fearsome: either that the word of God separates the spirit from the soul and leaves it deprived of the holiness that comes from it, which the Lord also called "cutting asunder" in the Gospel (Matt. 24:51). For just as a king first strips a commander who has committed a crime of his belt and rank, and only then punishes him, so too in this case a person is deprived of spiritual dignity and then punished. Or that it penetrates even bodiless beings. Some have understood this passage, in my opinion, in a way inconsistent with the apostle's own intention: that the word of God, having entered the soul, divides and dissects it into parts, making it capable of receiving and containing the mystery. For just as an arrow, by cleaving the body, penetrates into it in this way, so too the word, if it did not divide the joined parts of the soul, could not enter into it.
Heb. 4:12. joints and marrow,
Lest, hearing about the parts of the soul, they become careless in the assumption that this is an unknown punishment, he also puts forward about the bodily members. For what is more evident and open has a stronger effect.
Heb. 4:12. And judges the thoughts and intentions of the heart.
Here he shows the divinity of the Word. For it is proper to God to judge, that is, to try and to know the thoughts. "For," he says, "You try the hearts and reins, O God" (Ps. 7:10).
Heb. 4:13. And there is no creature hidden from Him,
Not only, he says, does He search and know the hearts of men, but even if you were to point to angels and archangels, to cherubim and seraphim, all things are open before Him. Nothing can be hidden from His eyes.
Heb. 4:13. But all things are naked and open before His eyes.
To illustrate more vividly how all things are naked and open before the face of the Word of God, he used a figurative expression taken from sheep when they are flayed. Just as with them, when their head is cut off, or a knife is thrust into the neck and they are slaughtered, after the skin is removed all the innards are exposed — so too all things are open before God. Some understood the word "open" (τετραχηλισμένα) in the sense of ornaments from the neck, more precisely, hanging on the neck. And others understood it in the sense of that which descends downward and bows the neck, so that one cannot gaze intently upon the glory of the Judge and your God, Jesus Christ. You should accept the first explanation.
Heb. 4:13. We will give an account to Him.
To Him, he says, we shall give our answer and account of our deeds. Do you see how he elevated the matter? Lest you, having heard "after the same example," should think that the punishment for us and for the Israelites is one and the same, he shows through this that our punishment is more fearful.
Heb. 4:14. Therefore, having a great High Priest who has passed through the heavens, Jesus the Son of God,
As if at someone's request to give us counsel so that we would not lose heart and surrender to faintheartedness, he says that what has been said is sufficient for teaching us fear and for making us more steadfast. But besides that, we also have a "High Priest" who can help us, if only we hold fast to the confession; for He is not small or insignificant, but great — He is the Son of God. And He is not like Moses. Moses neither entered into rest himself nor led the people into it; but this One, having passed through the heavens, sits with the Father and is able to give us entrance into the heavens, and has made us heirs of the promised rest.
Heb. 4:14. Let us hold firmly to our confession.
He does not attribute everything to the High Priest, but requires participation from us as well. He is able, but on the condition that we too are worthy. What confession is he speaking of here? That there is a resurrection, there is recompense, and innumerable blessings there, that Christ is God. Let us then hold fast to this confession. Let us not allow it to dry up within us. What we confessed at the beginning of faith, let us hold firmly, and all that is fearful will vanish.
Heb. 4:15. For we do not have a high priest who is unable to sympathize with us in our weaknesses,
Exhorting them with all persuasiveness, he says in confirmation of his speech that this High Priest knows our condition, not like the majority of high priests, who do not even know what suffering is; which is why they are also unable to help those who suffer. On the contrary, our High Priest experienced everything, and after having experienced it, ascended so as to be able to "sympathize."
Heb. 4:15. But Who was tempted in all things like us, yet without sin.
That is, He was subjected to persecution, spitting, slander, exile, and finally crucifixion. All this He endured in our likeness, that is, like us, yet without sin. For He committed no sin at all, and when He endured these things, He neither said nor did anything sinful. Therefore you too, while in afflictions, can keep yourselves from sin. So then, why are you set free and delivered? Some understood the expression "without sin" in the sense that He endured this not as punishment for sins.
Heb. 4:16. Let us therefore come with boldness to the throne of grace,
Since, he says, we have a sinless High Priest Who conquered the world, Who said: "Be of good cheer, for I have overcome the world" (John 16:33), we ought to approach with boldness, that is, not with a burdensome conscience, without wavering, but with full faith in the High Priest. For even if we have sins, He is sinless. And His throne is a throne of grace, not of judgment; therefore we ought to approach with boldness, in the hope that He will grant us all that we desire. There are two thrones: one now — the throne of grace, and those who approach it receive by divine grace deliverance from sins; the other — the throne of the second coming of Jesus Christ, which is no longer a throne of grace, for then no one will receive forgiveness, but a throne of judgment. He mentioned the throne so that, upon hearing that He is the High Priest, you would not think that He stands before God. For although, as man, He is called High Priest by way of blessing and condescension toward us, nevertheless He also sits upon the divine throne.
Heb. 4:16. To obtain mercy and find grace for timely help.
If we approach now, we shall receive mercy and grace, for we approach at the right time. But if we approach then, we shall not receive it, for then it will no longer be a throne of grace. Now the King sits upon it, bestowing grace; but then He shall rise for judgment, for it is said: "Arise, O God, judge the earth" (Ps. 82:8).
Heb. 4:1. Therefore let us fear, lest, while a promise remains of entering into His rest,
Here is a return to the passage where it says: "today, if you hear His voice" (Heb. 3:7), and then in order: "let us fear," lest the same thing happen to us as well. The word "therefore" is placed to resume the discourse that was interrupted by a lengthy repetition.
Heb. 4:1. "none of you be found to have fallen short."
That is, lest they be completely deprived of the possibility of entering that promised rest. Softening and tempering his speech, he did not say "lest he be late," but "lest he be found to have been late."
Heb. 4:2. For unto us also was it proclaimed, as well as unto them; but the word which they heard did not profit them,
And we have received the good news concerning future blessings, just as they did prefiguratively about the promised land. But it will be completely useless to us if we likewise do not believe and do not lay aside all faintheartedness, just as hearing did not profit them either. Notice how in relation to us he called the matter "good news," that is, a promise of future blessings, and moreover ones that are given as a reward for victory; whereas in relation to them he called it "the word heard."
Heb. 4:2. Not mixed with faith in those who heard it.
That is, those not united through faith and not in agreement with those who heard, but rather having withdrawn from them. By "those who heard" he means here those who believed; for they truly can be called hearers. Saint John Chrysostom understood by "those who did not hear" the supporters of Caleb and Joshua, for they did not take part in the rebellion, did not mingle, did not revolt, and did not perish together with the rest of the rebels, who all shared one opinion. With whom then? With those who heard and received no benefit. So said this saint out of his great and profound wisdom, but to me, the unworthy one, he did not grant to understand in what sense he said this.
Heb. 4:3. For we who have believed do enter into rest, as He said: "I swore in My wrath that they shall not enter into My rest" (cf. Ps. 95:11),
From what is it evident that we who have believed will enter into rest? From the fact that God said that those who did not believe will not enter. This becomes clear from the contrast: just as for those who did not believe, the retribution for their unbelief was that they did not enter into rest, so, on the contrary, we who have believed will receive as a reward for our faith that we will enter.
Heb. 4:3. Though His works were completed from the beginning of the world.
Heb. 4:4. For He has spoken in a certain place of the seventh day in this way: "And God rested on the seventh day from all His works." (cf. Gen. 2:2)
Heb. 4:5. And again here: "They shall not enter into My rest." (Ps. 95:11)
It would seem that this speech is inconsistent, but in reality it is not: it speaks of the fact that no one can say that David is speaking of the Sabbath rest. For how can he speak of it, when it had long since passed and the world had received its ordering from the very beginning? It is clear that David speaks of some other rest. This rest pertains to the future, since obviously someone must enter it after this. And just as the Sabbath is called rest in Scripture, and nothing prevented the entry into the promised land from also being called rest after that; so too now nothing prevents the future rest from being spoken of after that ancient rest — I mean the Kingdom of Heaven, into which those who have not believed shall not enter.
Heb. 4:6. Since therefore it remains for some to enter into it, and those to whom it was formerly proclaimed did not enter because of disobedience,
Heb. 4:7. He again determines a certain day, "today," speaking through David after so long a time, as was said above: "Today, if you hear His voice, do not harden your hearts." (cf. Ps. 95:8, Heb. 3:8)
Heb. 4:8. If Joshua had given them rest, then He would not afterward have spoken of another day.
By all this he endeavors to show that Joshua could not have led them into that rest of which both David speaks and we now speak. Since Joshua did not lead them in, and David "after so long a time" again says: "do not harden your hearts," like the fathers who did not enter because of unbelief, he gives us grounds to conclude by contrasting argument that we shall enter if we believe. It is evident that this is a future rest, and it awaits us. For David was certainly not speaking of Palestine: they already possessed it at that time; nor is the seventh day meant: it had existed since the creation of the world. Consequently, there exists a certain third rest — the Kingdom of Heaven, into which the true Jesus leads, and faith in Him.
Heb. 4:9. There remains therefore a sabbath rest for the people of God.
He did not say "rest," but "sabbath-keeping," using precisely the kind of term that both delighted his listeners and was fully understandable to them. Thus he refers to the Kingdom of Heaven. For just as on the Sabbath the law commanded abstaining from all fleshly voluntary works, and the priests performed only works of service to God and works beneficial to the soul, so also then everything will be spiritual and divine — nothing fleshly, nothing burdensome, where there are neither sicknesses, nor sorrows, nor sighing. Listen to what he himself also says.
Heb. 4:10. He who has entered into His rest has himself also rested from his works, as God did from His own.
He explains in what sense he called such rest "a sabbath." Because, he says, we too rest from our works, just as God, having rested from His works after the creation of the world, called that day the Sabbath. For here there is much toil for the righteous as well, and struggle, and every kind of effort in virtue; but there, there is no care or moral striving, there is immeasurable delight in God. And so, what they desired to hear — namely, that they would be delivered from their present labors — that is precisely what he said, in order to gladden them.
Heb. 4:11. Let us therefore strive to enter into that rest,
After having shown that there is also a third rest, he finally urges them to enter into it. He said well: "let us be diligent." For faith by itself is not sufficient to lead one into it, if a good life is not also joined with it.
Heb. 4:11. "lest anyone fall into the same example of disobedience."
"By the same example" – as the Israelites. For just as they, although they had already completed the greater part of the journey and endured hardships, nevertheless fell because of unbelief, so you too must watch out, lest after so many struggles which you have endured, you fall by not preserving your courage to the end. For this is truly what it means to fall.
Heb. 4:12. For the word of God is living and active and sharper than any two-edged sword.
Just as then, he says, it was not war, not the sword that destroyed them, but the word of God—for they fell of their own accord—so it will be with us as well. For the same word that punished them will also punish us: it always lives and has not perished. And in yet another sense he said "living," so that you, upon hearing "word," would not consider it an empty utterance; he says "living," that is, substantial and effective, and upon whatever soul it falls, it inflicts blows. Notice his adaptation, how he recalled the sword and the blow, things customary and familiar to us—and this in order to show us from this the superiority of the power of the word of God.
Heb. 4:12. It penetrates to the division of soul and spirit,
He says something fearsome: either that the word of God separates the spirit from the soul and leaves it deprived of the holiness that comes from it, which the Lord also called "cutting asunder" in the Gospel (Matt. 24:51). For just as a king first strips a commander who has committed a crime of his belt and rank, and only then punishes him, so too in this case a person is deprived of spiritual dignity and then punished. Or that it penetrates even bodiless beings. Some have understood this passage, in my opinion, in a way inconsistent with the apostle's own intention: that the word of God, having entered the soul, divides and dissects it into parts, making it capable of receiving and containing the mystery. For just as an arrow, by cleaving the body, penetrates into it in this way, so too the word, if it did not divide the joined parts of the soul, could not enter into it.
Heb. 4:12. joints and marrow,
Lest, hearing about the parts of the soul, they become careless in the assumption that this is an unknown punishment, he also puts forward about the bodily members. For what is more evident and open has a stronger effect.
Heb. 4:12. And judges the thoughts and intentions of the heart.
Here he shows the divinity of the Word. For it is proper to God to judge, that is, to try and to know the thoughts. "For," he says, "You try the hearts and reins, O God" (Ps. 7:10).
Heb. 4:13. And there is no creature hidden from Him,
Not only, he says, does He search and know the hearts of men, but even if you were to point to angels and archangels, to cherubim and seraphim, all things are open before Him. Nothing can be hidden from His eyes.
Heb. 4:13. But all things are naked and open before His eyes.
To illustrate more vividly how all things are naked and open before the face of the Word of God, he used a figurative expression taken from sheep when they are flayed. Just as with them, when their head is cut off, or a knife is thrust into the neck and they are slaughtered, after the skin is removed all the innards are exposed — so too all things are open before God. Some understood the word "open" (τετραχηλισμένα) in the sense of ornaments from the neck, more precisely, hanging on the neck. And others understood it in the sense of that which descends downward and bows the neck, so that one cannot gaze intently upon the glory of the Judge and your God, Jesus Christ. You should accept the first explanation.
Heb. 4:13. We will give an account to Him.
To Him, he says, we shall give our answer and account of our deeds. Do you see how he elevated the matter? Lest you, having heard "after the same example," should think that the punishment for us and for the Israelites is one and the same, he shows through this that our punishment is more fearful.
Heb. 4:14. Therefore, having a great High Priest who has passed through the heavens, Jesus the Son of God,
As if at someone's request to give us counsel so that we would not lose heart and surrender to faintheartedness, he says that what has been said is sufficient for teaching us fear and for making us more steadfast. But besides that, we also have a "High Priest" who can help us, if only we hold fast to the confession; for He is not small or insignificant, but great — He is the Son of God. And He is not like Moses. Moses neither entered into rest himself nor led the people into it; but this One, having passed through the heavens, sits with the Father and is able to give us entrance into the heavens, and has made us heirs of the promised rest.
Heb. 4:14. Let us hold firmly to our confession.
He does not attribute everything to the High Priest, but requires participation from us as well. He is able, but on the condition that we too are worthy. What confession is he speaking of here? That there is a resurrection, there is recompense, and innumerable blessings there, that Christ is God. Let us then hold fast to this confession. Let us not allow it to dry up within us. What we confessed at the beginning of faith, let us hold firmly, and all that is fearful will vanish.
Heb. 4:15. For we do not have a high priest who is unable to sympathize with us in our weaknesses,
Exhorting them with all persuasiveness, he says in confirmation of his speech that this High Priest knows our condition, not like the majority of high priests, who do not even know what suffering is; which is why they are also unable to help those who suffer. On the contrary, our High Priest experienced everything, and after having experienced it, ascended so as to be able to "sympathize."
Heb. 4:15. But Who was tempted in all things like us, yet without sin.
That is, He was subjected to persecution, spitting, slander, exile, and finally crucifixion. All this He endured in our likeness, that is, like us, yet without sin. For He committed no sin at all, and when He endured these things, He neither said nor did anything sinful. Therefore you too, while in afflictions, can keep yourselves from sin. So then, why are you set free and delivered? Some understood the expression "without sin" in the sense that He endured this not as punishment for sins.
Heb. 4:16. Let us therefore come with boldness to the throne of grace,
Since, he says, we have a sinless High Priest Who conquered the world, Who said: "Be of good cheer, for I have overcome the world" (John 16:33), we ought to approach with boldness, that is, not with a burdensome conscience, without wavering, but with full faith in the High Priest. For even if we have sins, He is sinless. And His throne is a throne of grace, not of judgment; therefore we ought to approach with boldness, in the hope that He will grant us all that we desire. There are two thrones: one now — the throne of grace, and those who approach it receive by divine grace deliverance from sins; the other — the throne of the second coming of Jesus Christ, which is no longer a throne of grace, for then no one will receive forgiveness, but a throne of judgment. He mentioned the throne so that, upon hearing that He is the High Priest, you would not think that He stands before God. For although, as man, He is called High Priest by way of blessing and condescension toward us, nevertheless He also sits upon the divine throne.
Heb. 4:16. To obtain mercy and find grace for timely help.
If we approach now, we shall receive mercy and grace, for we approach at the right time. But if we approach then, we shall not receive it, for then it will no longer be a throne of grace. Now the King sits upon it, bestowing grace; but then He shall rise for judgment, for it is said: "Arise, O God, judge the earth" (Ps. 82:8).